Halacha
הלכה א
הַכּל כְּשֵׁרִין לָמוּל. וַאֲפִלּוּ עָרֵל וְעֶבֶד וְאִשָּׁה וְקָטָן מָלִין בְּמָקוֹם שֶׁאֵין שָׁם אִישׁ. אֲבָל עַכּוּ״ם לֹא יָמוּל כְּלָל. וְאִם מָל אֵינוֹ צָרִיךְ לַחֲזֹר וְלָמוּל שְׁנִיָּה. וּבַכּל מָלִין וַאֲפִלּוּ בְּצוּר וּבִזְכוּכִית וּבְכָל דָּבָר שֶׁכּוֹרֵת. וְלֹא יָמוּל בִּקְרוּמִית שֶׁל קָנֶה מִפְּנֵי הַסַּכָּנָה. וּמִצְוָה מִן הַמֻּבְחָר לָמוּל בְּבַרְזֶל בֵּין בְּסַכִּין בֵּין בְּמִסְפָּרַיִם. וְנָהֲגוּ כָּל יִשְׂרָאֵל בְּסַכִּין:
כסף משנה
1.
Circumcision may be performed by anyone.1Although a father is commanded to circumcise his son, if he is not present or cannot perform the mitzvah, it may be performed by another person. Even a person who is himself not circumcised,2This refers to a Jew who is not circumcised. The Kessef Mishneh explains that it refers to a person who was not circumcised because his brothers died because of circumcision. A Jew who intentionally fails to circumcise himself, however, should not be allowed to circumcise others. Rav Yosef Karo also quotes this ruling in the Shulchan Aruch (Yoreh De'ah 264:1).Note also the Ramah (ibid.), who states that an apostate should not be allowed to circumcise others. a slave,3Although a slave is not a full-fledged member of the Jewish community, he is obligated to perform certain mitzvot and is himself circumcised. a woman,4Avodah Zarah 27a allows a woman to perform a circumcision, because "a woman is considered as if she is circumcised." The matter is, however, one of debate, and other Sages do not allow a woman to perform a circumcision. Tosafot follow this view and their opinion is quoted by the Ramah (ibid.). or a minor5This is allowed because a minor will ultimately be obligated to perform all the mitzvot and is circumcised himself. may perform the circumcision, if an adult male is not present.6i.e., if possible, an adult male should be charged with the fulfillment of this mitzvah. A gentile, however, should not be allowed to perform the circumcision at all.7The Chatam Sofer (Yoreh De'ah, Responsum 132) explains that when a gentile performs a circumcision, the mitzvah is not performed at all... Nevertheless, if he does so, there is no need for a second circumcision.8because the deed has already been completed. (See also Sha'agat Aryeh, Responsum 54.)
This ruling revolves around the conception that there are two dimensions to circumcision:
a) the mitzvah of actually cutting off the foreskin;
b) the effect of that cutting, that the person is circumcised.
There are, however, other explanations of the Rambam's ruling. The Kessef Mishneh explains that the decision revolves upon whether or not circumcision must be carried out lishmah, for the sake of the fulfillment of the mitzvah.
The Ramah (Yoreh De'ah 264:1) rules that although a second circumcision is not required, blood should be extracted. This is the accepted practice today. Some authorities maintain that even the Rambam requires such a step.
Any utensil may be used for circumcision, even a flint,9See Exodus 4:25, which relates that Tziporah (Moses' wife) performed a circumcision with such a utensil. glass, or any article that cuts. One should not circumcise with the sharpened side of a reed, because of the danger involved.10Chulin16b explains that we are afraid that a splinter from the reed may damage the penis. The optimum manner of performing the mitzvah is to use an iron utensil11The Targum Yonatan interprets Joshua 5:2 as an indication that iron was used for circumcision even at that early age. The Prishah (Yoreh De'ah 284:7) relates that this custom was instituted after Goliath's iron helmet split open before David's stone. God promised iron that, in recognition of its act on behalf of the Jews, they would use it for a positive purpose in future generations. The Mishnah (Shabbat 19:1) refers to the use of iron utensils for circumcision as an accepted custom. - either scissors or a knife. Throughout the Jewish community, it has become customary to use a knife.12See the Jerusalem Talmud, Shabbat 19:6.
הלכה ב
כֵּיצַד מוֹהֲלִין. חוֹתְכִין אֶת כָּל הָעוֹר הַמְחַפֶּה אֶת הָעֲטָרָה עַד שֶׁתִּתְגַּלֶּה כָּל הָעֲטָרָה. וְאַחַר כָּךְ פּוֹרְעִין אֶת הַקְּרוּם הָרַךְ שֶׁלְּמַטָּה מִן הָעוֹר בְּצִפֹּרֶן וּמַחֲזִירוֹ לְכָאן וּלְכָאן עַד שֶׁיֵּרָאֶה בְּשַׂר הָעֲטָרָה. וְאַחַר כָּךְ מוֹצֵץ אֶת הַמִּילָה עַד שֶׁיֵּצֵא הַדָּם מִמְּקוֹמוֹת רְחוֹקִים כְּדֵי שֶׁלֹּא יָבוֹא לִידֵי סַכָּנָה. וְכָל מִי שֶׁאֵינוֹ מוֹצֵץ מַעֲבִירִין אוֹתוֹ. וְאַחַר שֶׁמּוֹצֵץ נוֹתֵן עָלֶיהָ אִסְפְּלָנִית אוֹ רְטִיָּה וְכַיּוֹצֵא בָּהֶן:
כסף משנה
2.
How is the circumcision performed? The foreskin that covers the crown of the penis is cut off until the entire crown is revealed.1i.e., all the tissue of the foreskin until its ridge must be removed. [This step is referred to as milah.]Afterwards,2The pri'ah should be carried out after the circumcision itself. Today, there are some mohalim who insert a utensil and lift up the membrane before the circumcision, and then cut off the foreskin and the membrane together. Many contemporary authorities have criticized this approach. the soft membrane that is beneath the skin should be split along the mid-line with one's nails3The Yalkut Shimoni, Vol. II, Note 723, states that nails were created for this purpose. and peeled back to either side until the flesh of the crown is revealed.4Preferably, no portion of the foreskin or the membrane should remain. See Chatam Sofer (Yoreh De'ah, Responsum13 248). [This step is referred to as pri'ah.]
Afterwards, one should suck5Traditionally, the mohel sucks out the blood with his mouth. Nevertheless, in previous generations, the Rabbis did grant license to use a pipette because of the possibility that germs in the mohel's mouth might infect the child. Today, there are authorities who suggest the use of a pipette because of the danger that the mohel could contract AIDS. the place of the circumcision until all the blood in the further reaches is extracted, lest a dangerous situation arise.6The Tiferet Yisrael (Shabbat 19:2) relates that internal bleeding caused by the circumcision could cause the penis to swell, and applying suction to remove the blood averts that danger. The Tiferet Yisrael also writes that a danger exists that applying too strong a suction will rupture the blood vessels and cause excessive bleeding. Therefore, he recommends that one should apply gentle suction. [This step is referred to as metzitzah.] Any [mohel] who does not perform metzitzah should be removed from his position.7because of the danger to which he exposes the children. After one has performed metzitzah, one should apply a bandage, a compress, or the like.8to stop the bleeding and assist the healing of the wound.
הלכה ג
יֵשׁ צִיצִין מְעַכְּבִין אֶת הַמִּילָה וְיֵשׁ צִיצִין שֶׁאֵין מְעַכְּבִין אֶת הַמִּילָה. כֵּיצַד. אִם נִשְׁאַר מֵעוֹר הָעָרְלָה עוֹר הַחוֹפֶה רֹב גָּבְהָהּ שֶׁל עֲטָרָה הֲרֵי זֶה עָרֵל כְּמוֹת שֶׁהָיָה. וְזֶה הָעוֹר הוּא צִיץ הַמְעַכֵּב. וְאִם לֹא נִשְׁאַר מִמֶּנּוּ אֶלָּא מְעַט שֶׁאֵינוֹ חוֹפֶה רֹב גָּבְהָהּ שֶׁל עֲטָרָה זֶהוּ צִיץ שֶׁאֵינוֹ מְעַכֵּב:
כסף משנה
3.
There are strands of flesh that disqualify a circumcision [if they are not removed], and strands of flesh that do not disqualify a circumcision.What is implied? If, [after circumcision,] a portion of the foreskin is left that covers the majority of the crown of the penis' height,1Rashi, Shabbat 137b, states that surely if the foreskin is left on the majority of the circumference of the penis' crown, it is unacceptable. When quoting this law, the Shulchan Aruch (Yoreh De'ah 264:5) states that if the majority of the height of the crown is left covered in any one place, the circumcision is not acceptable. Thus, even a thin strand of skin that covers either the majority of the height or the majority of the circumference of the crown can disqualify the circumcision. the child is considered to be uncircumcised, and this flesh is considered a tzitz that disqualifies the circumcision.2A second circumcision is required in such an instance, and a blessing is recited when performing it.If only a small portion of flesh remains which does not cover the majority of the crown of the penis' height, it is considered to be a tzitz that does not disqualify the circumcision.3See the following halachah.
הלכה ד
הַמָּל כָּל זְמַן שֶׁעוֹסֵק בַּמִּילָה חוֹזֵר בֵּין עַל הַצִּיצִין שֶׁמְּעַכְּבִין בֵּין עַל צִיצִין שֶׁאֵין מְעַכְּבִין. פֵּרַשׁ, עַל צִיצִין הַמְעַכְּבִין חוֹזֵר, עַל צִיצִין שֶׁאֵינָן מְעַכְּבִין אֵינוֹ חוֹזֵר. מָל וְלֹא פָּרַע אֶת הַמִּילָה כְּאִלּוּ לֹא מָל:
כסף משנה
4.
While the person performing the circumcision is involved in the operation, he should go back and remove both the tzitzim that disqualify the circumcision and the tzitzim that do not disqualify the circumcision.4As mentioned in Halachah 6, this ruling applies even when the circumcision is being carried out on the Sabbath. Once he has interrupted his activity, he must return and remove any tzitzim that disqualify the circumcision,5Since, as explained in the previous halachah, unless this flesh is removed, a second circumcision is necessary. but he does not return to remove anytzitzim that do not disqualify the circumcision.6The Rambam's phraseology is somewhat problematic. The Beit Yosef (Yoreh De'ah 264) explains that the Rambam's intent is that we are not required to remove this flesh. In contrast, the Sha'agat Aryeh (Responsum 50) interprets the Rambam as stating that, once the mohel has interrupted his activity, he is forbidden to return and cut off the remaining flesh. (The Sha'agat Aryeh himself questions the Rambam's decision. The Merkevet HaMishneh explains that since the circumcision is acceptable, it is forbidden to expose the child to further pain.)The Ramah (Yoreh De'ah 264:5) rules that if the circumcision is performed during the week, one should remove this flesh. This ruling is followed throughout the Jewish community today.
When one performs a circumcision without performing pri'ah, it is considered as if the circumcision was not performed.7The Babylonian Talmud relates that although pri'ah is not mentioned in the Torah, nor was Abraham commanded to carry out this activity, it is part of the oral tradition (halachah leMoshe miSinai), which may not be ignored (Shabbat 137b, Yevamot 71b). The Jerusalem Talmud (Yevamot 8:1) differs, and uses the principles of Biblical exegesis to derive the obligation of removing the membrane.
הלכה ה
קָטָן שֶׁבְּשָׂרוֹ רַךְ וּמְדֻלְדָּל בְּיוֹתֵר אוֹ שֶׁהָיָה בַּעַל בָּשָׂר עַד שֶׁיֵּרָאֶה כְּאִלּוּ אֵינוֹ מָהוּל רוֹאִין אוֹתוֹ בְּעֵת שֶׁיִּתְקַשֶּׁה. אִם נִרְאֶה שֶׁהוּא מָהוּל אֵינוֹ צָרִיךְ כְּלוּם. וְצָרִיךְ לְתַקֵּן אֶת הַבָּשָׂר מִכָּאן וּמִכָּאן מִפְּנֵי מַרְאִית הָעַיִן. וְאִם בְּעֵת שֶׁיִּתְקַשֶּׁה לֹא נִרְאֶה מָהוּל חוֹזְרִין וְקוֹצְצִין אֶת הַבָּשָׂר הַמְדֻלְדָּל מִכָּאן וּמִכָּאן עַד שֶׁתֵּרָאֶה הָעֲטָרָה גְּלוּיָה בְּעֵת קִשּׁוּי. וְדָבָר זֶה מִדִּבְרֵי סוֹפְרִים. אֲבָל מִן הַתּוֹרָה אַף עַל פִּי שֶׁהוּא נִרְאֶה כְּעָרֵל הוֹאִיל וּמָל אֵינוֹ צָרִיךְ לָמוּל פַּעַם שְׁנִיָּה:
כסף משנה
5.
[The following ruling is given when]1a circumcision was performed properly, but a child's flesh is soft and hangs loosely, or if he is very fat and,2there is flesh protruding over the crown of the penis and therefore, it appears that he is not circumcised.3Were this condition to result from an improper circumcision, a second circumcision would be required. Since the circumcision was performed correctly, such measures are not necessary. Nevertheless, We should observe him when he has an erection:4when the penis is extended and its flesh taut if he appears circumcised at that time,5There is no need for the entire crown to be revealed; as long as one third of it is not covered by the flesh, it is acceptable (Terumat HaDeshen 264). it is unnecessary to do anything more. One must, however, correct the flesh on the sides, because of the appearance it creates.6The flesh should be held back with bandages to prevent it from covering the crown. There is, however, no necessity for an additional operation even if these measures are not successful (Terumat HaDeshen, ibid.).If, however, he does not appear to be circumcised when he has an erection,7if more than two-thirds of the crown is covered the loose hanging flesh on the sides should be cut off until the crown of the penis is revealed while it is erect.8The Ramah (Yoreh De'ah 264:6) explains that, in this instance - in contrast to the original circumcision - it is not necessary to reveal the entire crown; it is necessary only to reveal a minimal portion.
This9second operation was ordained by the Rabbis. According to the Torah itself, even though he [appears] uncircumcised, since he was circumcised once,10properly and all the flesh removed from the crown of the penis there is no obligation to circumcise him again.
הלכה ו
עוֹשִׂין כָּל צָרְכֵי מִילָה בְּשַׁבָּת. מָלִין וּפוֹרְעִין וּמוֹצְצִין. וְחוֹזֵר עַל צִיצִין הַמְעַכְּבִין אַף עַל פִּי שֶׁפֵּרַשׁ וְעַל צִיצִין שֶׁאֵין מְעַכְּבִין כָּל זְמַן שֶׁלֹּא פֵּרַשׁ. וְנוֹתֵן עָלֶיהָ אִסְפְּלָנִית. אֲבָל מַכְשִׁירֵי מִילָה אֵינָן דּוֹחִין אֶת הַשַּׁבָּת. כֵּיצַד. הֲרֵי שֶׁלֹּא מָצְאוּ סַכִּין אֵין עוֹשִׂין סַכִּין בְּשַׁבָּת וְלֹא מְבִיאִין אוֹתוֹ מִמָּקוֹם לְמָקוֹם. וַאֲפִלּוּ מָבוֹי שֶׁאֵינוֹ מְעֹרָב אֵין מְבִיאִין אוֹתוֹ מֵחָצֵר לְחָצֵר. וְאֵין עֵרוּב מִדִּבְרֵיהֶם נִדְחֶה מִפְּנֵי הֲבָאַת הַסַּכִּין הוֹאִיל וְאֶפְשָׁר לַהֲבִיאוֹ מֵעֶרֶב שַׁבָּת:
כסף משנה
6.
Anything that is necessary for the circumcision [itself] may be performed on the Sabbath.1As mentioned in Chapter 1, Halachah 9, when a circumcision is carried out on the eighth day of a child's life, it may be performed on the Sabbath, with the exception of several unique instances. We may perform milah, pri'ah, and metzitzah,2the three phases of the circumcision mentioned in Halachah 2. return and remove the tzitzim that disqualify the circumcision even though one has interrupted one's activity,3This is permitted because, until these strands of flesh are removed, the obligation to circumcise the child on the eighth day has not been fulfilled. (See Halachah 3 and commentary.) Hence, just as we are allowed to carry out the operation on the Sabbath at the outset, we are allowed to complete its performance by removing these strands of flesh. return and remove the tzitzim that do not disqualify the circumcision if one has not interrupted one's activity,4Even according to the opinion that allows one to return and remove these strands of flesh during the week, it is forbidden to do so on the Sabbath because the circumcision is acceptable. Hence, no further cutting is permitted because of the Sabbath laws. and bandage the circumcision afterwards.5In general, medication may be applied on the Sabbath only when a danger to life is involved. The Sages considered circumcision to be in this category. The preparation of articles that are necessary for the circumcision does not supersede the prohibitions against labor on the Sabbath.6The license the Torah grants for circumcision to be performed on the Sabbath applies only to the deed of circumcision, which is itself a mitzvah. All the preparatory stages that make circumcision possible must be performed beforehand, for they are not elements of the actual performance of the mitzvah (Kiryat Sefer).What is implied? If we are unable to find a knife, a knife may not be made on the Sabbath, nor may we bring it from place to place.7i.e., from a public domain to a private domain It is even forbidden to bring it from one courtyard to another courtyard in an alleyway if there is no eruv.8Here, there is no Torah prohibition involved. Nevertheless, Although the [mitzvah of] eruv is only Rabbinic in origin, it is not superseded by [the necessity] to bring a knife,9Pesachim 92a cites this as an example of the power of Rabbinic law. Although karet (the punishment for not fulfilling the mitzvah of circumcision) is involved, the Sages enforced their decree against carrying in such places and forbade bringing the knife. since it was possible to bring the knife on Friday.
הלכה ז
וְכֵן אֵין שׁוֹחֲקִין לָהּ סַמְמָנִין וְאֵין מְחִמִּין לָהּ חַמִּין. וְאֵין עוֹשִׂין לָהּ אִסְפְּלָנִית. וְאֵין טוֹרְפִין יַיִן וְשֶׁמֶן. וְאִם לֹא שָׁחַק כַּמּוֹן מֵעֶרֶב שַׁבָּת לוֹעֵס בְּשִׁנָּיו וְנוֹתֵן. וְאִם לֹא טָרַף יַיִן וְשֶׁמֶן נוֹתֵן זֶה לְעַצְמוֹ וְזֶה לְעַצְמוֹ. זֶה הַכְּלָל, כָּל שֶׁאֶפְשָׁר לַעֲשׂוֹתוֹ מֵעֶרֶב שַׁבָּת אֵינוֹ דּוֹחֶה אֶת הַשַּׁבָּת. אֲבָל אִם שָׁכַח וְלֹא הֵכִינוּ הַמַּכְשִׁירִין תִּדָּחֶה הַמִּילָה לִתְשִׁיעִי:
כסף משנה
7.
Herbs may not be ground to [use for the compress], nor may water be heated [to wash the child], nor may a compress be prepared,8A compress that is prepared before the Sabbath may be applied on the Sabbath. It is, however, forbidden to prepare the compress on the Sabbath (see Hilchot Shabbat 23:11). nor may wine and oil be mixed [on the Sabbath itself].9The mixture of wine and oil was applied to the wound to heal it.If cumin was not ground on Friday, one may chew it on the Sabbath10According to Torah law, a labor is forbidden on the Sabbath only when it is performed in its usual fashion. In most cases, however, such activities are forbidden by the Rabbis. Nevertheless, in this instance, since the herbs are being prepared for a remedy and they are not being prepared in the normal manner, the Sages did not forbid their preparation (see Hilchot Shabbat 21:26). and apply it [to the wound]. If one did not mix wine and oil together, they may each be applied individually. This is the general rule: Whatever can be performed on Friday does not supersede [the prohibitions against labor on] the Sabbath. Should one forget and not prepare the accessories necessary for the circumcision, the circumcision should be performed on the ninth day.
הלכה ח
מָלוּ אֶת הַקָּטָן בְּשַׁבָּת וְאַחַר כָּךְ נִשְׁפְּכוּ הַחַמִּין אוֹ נִתְפַּזְּרוּ הַסַּמְמָנִין עוֹשִׂין לוֹ הַכּל בְּשַׁבָּת מִפְּנֵי שֶׁסַּכָּנָה הִיא לוֹ. מָקוֹם שֶׁדַּרְכָּן לְהַרְחִיץ אֶת הַקָּטָן מַרְחִיצִין אוֹתוֹ בְּשַׁבָּת בְּיוֹם הַמִּילָה בֵּין לִפְנֵי הַמִּילָה בֵּין לְאַחַר הַמִּילָה, אוֹ בַּשְּׁלִישִׁי שֶׁל מִילָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת. בֵּין רְחִיצַת כָּל גּוּפוֹ. בֵּין רְחִיצַת מִילָה. בֵּין בְּחַמִּין שֶׁהוּחַמּוּ מֵעֶרֶב שַׁבָּת בֵּין בְּחַמִּין שֶׁהוּחַמּוּ בְּשַׁבָּת. מִפְּנֵי שֶׁסַּכָּנָה הִיא לוֹ:
כסף משנה
8.
If a child was circumcised on the Sabbath and, afterwards, the hot water was spilled or the herbs [for the compress] were scattered, one may do anything that is necessary for him on the Sabbath, because of the danger involved.In a place where it is customary to wash a child, he may be washed on the Sabbath on the day of his circumcision, both before the circumcision and after the circumcision, and on the third day of his circumcision. The child's entire body may be washed as well as the place of the circumcision itself. [On the third day,] he may be washed with water that was heated on Friday or with water that was heated on the Sabbath itself, because the situation involves danger.
הלכה ט
שָׁכְחוּ וְלֹא הֵבִיאוּ סַכִּין מֵעֶרֶב שַׁבָּת אוֹמֵר לְעַכּוּ״ם לְהָבִיא סַכִּין בְּשַׁבָּת. וּבִלְבַד שֶׁלֹּא יָבִיא אוֹתוֹ דֶּרֶךְ רְשׁוּת הָרַבִּים. כְּלָלוֹ שֶׁל דָּבָר כָּל דָּבָר שֶׁעֲשִׂיָּתוֹ בְּשַׁבָּת אֲסוּרָה עָלֵינוּ מִשּׁוּם שְׁבוּת מֻתָּר לָנוּ לוֹמַר לְעַכּוּ״ם לַעֲשׂוֹת אוֹתָן כְּדֵי לַעֲשׂוֹת מִצְוָה בִּזְמַנָּהּ. וְדָבָר שֶׁעֲשִׂיָּתוֹ אֲסוּרָה עָלֵינוּ מִשּׁוּם מְלָאכָה אָסוּר לָנוּ לוֹמַר לְעַכּוּ״ם לַעֲשׂוֹתוֹ בְּשַׁבָּת:
כסף משנה
9.
If a knife was forgotten and not brought [to the place of the circumcision] on Friday, one may instruct a gentile to bring it on the Sabbath, provided he does not bring it through the public domain.The general principle governing this matter is: It is permissible to tell a gentile to perform any activity that we are forbidden to perform as a sh'vut,11In Hilchot Shabbat 21:1, the Rambam defines a sh'vut as follows:
[With regard to the Sabbath,] the Torah has told us, "You shall rest." This implies that we are obligated to rest from the performance of [certain] activities even though they are not included among the forbidden labors.
In Chapters 21 and 22 of those halachot, the Rambam explains the concept of sh'vut in detail. so that we may perform a mitzvah at its appropriate time.12In Hilchot Shabbat 6:9, the Rambam mentions this leniency with regard to bringing a shofar on Rosh HaShanah [i.e., in Jerusalem to be sounded in the Temple]. Although Tosafot (Gittin 8b) maintain that the leniency should not be extended beyond the scope of the mitzvah of circumcision, the Rambam's ruling is accepted by the Shulchan Aruch (Orach Chayim 307:5). When, however, an activity is prohibited because a forbidden labor is involved, we may not instruct a gentile to do it [for us] on the Sabbath.13For this reason, a gentile may not be instructed to make a knife or boil water for the circumcision. (See Shulchan Aruch, Orach Chayim 331:6.)
הלכה י
מַכְשִׁירֵי מִילָה אֲפִלּוּ בִּזְמַנָּהּ אֵינָן דּוֹחִין אֶת יוֹם טוֹב הוֹאִיל וְאֶפְשָׁר לַעֲשׂוֹתָן מֵעֶרֶב יוֹם טוֹב. וְקַל וָחֹמֶר הַדְּבָרִים, אִם לֹא דָּחוּ מַכְשִׁירֵי מִילָה שְׁבוּת שֶׁהוּא מִדִּבְרֵיהֶם הֵיאַךְ יִדְחוּ לֹא תַּעֲשֶׂה שֶׁבַּתּוֹרָה. אֲבָל שׁוֹחֲקִין לָהּ סַמָּנִין בְּיוֹם טוֹב הוֹאִיל וְרָאוּי לִקְדֵרָה. וְטוֹרְפִין לָהּ יַיִן וְשֶׁמֶן:
כסף משנה
10.
[The preparation of] the accessories for circumcision - even when the circumcision is being performed at the appropriate time14I.e., on the eighth day of a child's life. - does not supersede [the prohibitions against labor on] the holidays, because it is possible to complete them before the commencement of the holiday.15Thus, making a knife is forbidden on a festival. Nevertheless, carrying a knife through the public domain and heating water are permitted on a festival.[This ruling can be derived through the following] process of inference: If [the preparation of] the accessories for circumcision is not significant enough to supersede the Rabbinic prohibitions of sh'vut, why should they supersede a negative commandment of the Torah?16There are certain leniencies regarding the performance of labor on festivals when compared to the performance of labor on the Sabbath. Nevertheless, the performance of labor on festivals is also considered a Torah prohibition. (See Hilchot Sh'vitat Yom Tov 1:1.) [Nevertheless, there are certain greater leniencies on festivals:] One may grind herbs for [the compress], since these herbs are fit to be used in food.17On festivals, we are allowed to perform any labor that is connected with the preparation of food. Since these herbs could be used for food, we are allowed to prepare them for the circumcision as well. Similarly, oil and wine may be mixed together.18In this instance, only a Rabbinic prohibition is involved, and it is waived because of the importance of circumcision (Ma'aseh Rokeach).